We know that a Preah Neang Deví can be the god’s
sakti, his equivalent, or even his female energy. This energy is the very
essence of the god, which represents all that exists in nature: inanimate
objects, human beings and animals.
We must give credit to the Indian philosopher
Isvarakrsna for studying the Samkhyá-which means theory or analytical thinking
- on the existence of things, human beings and animals. Taken as a whole, these
notions have given rise to the two principles of Prakrti and Purusa.
The Prakrti is like a body that provokes a reaction,
a sort of catalyst that acts as a creative power. The Prakrti possesses three
qualities, sattva, rajas and tamas. It is considered to be pure and natural,
which means not altered. It is classified in the ‘woman and female’ category,
and in identified with the earth.
The Purusa is the spirit, the inactive principle
that cannot create. The union of the spirit and the Prakrti causes life and
pain. It is classified in the ‘man and male category’, and is considered to be
the sunlight.
Based on this reasoning, it appears that all life
forms (human beings, animals and all living things in nature) come from the
combination of these two types of matter. When the earth and the sunlight come
into contact and unite, they create life, which is idealized in the form of
deities. All that exists in nature – water, earth, fire, wind, human beings,
and animals come from the union of male and female. Thus, these two opposing
principles are united.
This indicate that a god is both the Prakrti and the
Purusa, but the Prakrti is the god;s sakti and the Purusa is the god itself.
The Prakrti and the Purusa are ambivalent and, as such, they express the
concepts of ‘good-bad’, ‘construction-destruction’, or ‘saviour-punisher’. As a
result, the god’s sakti and the god itself are equally powerful. They are both
evil and virtuous.
